Peace, Justice, Strong Institutions

Here's my introduction to the panel "Peace, justice, strong institutions: How can and should museums play a role in an increasingly unbalanced, politically challenged age?” at the NEMO conference in Tartu.I´ve included references to other presentations made during the conference. Ler aqui

Guest post: Making things public through exhibitions - 'Our' Cosa Nostra, by Foteini Kopiloglou

Palermo, Sunday morning, sun was long up before Sicilians, and there I was toiling endlessly up the Corso Vittorio Emanuele in the historic centre, pushing my feet obediently onto the pedestrian area following the recognition of Arab-Norman monuments as a World Heritage Site. Walking around Palazzo Gulì again and again, I found myself standing in mute astonishment and dumbfounded disbelief (how could I not see that?) in front of a NO MAFIA MEMORIAL. I suddenly felt grateful for abandoning my normally “prudent” expedition since the holidays began, and I plunged into the challenge of investigating a socio-political exhibition, in a setting outside the traditional gallery.

The discomfort of change: is “white fragility” our main concern?

Image taken from Cyprus Mail.

In a post last year, Nathan “Mudyi” Sentence (Australian Museum) wrote about his involvement in a museum programme for university students discussing the Stolen Generations (the removal of children of aboriginal descent by the Australian government and church missions along the 20th century) and intergenerational trauma. “After the program, one of the students anonymously commented on a feedback form that they felt like they were being reprimanded and made to feel bad for being White. I found this to be an odd response as we were just discussing a reality and an issue that affects many, many First Nations people, but they chose to disengage because it made them uncomfortable. This made me worried that White fragility will always get in the way of settlers engaging with programs that challenge the colonial structures that benefit them. This made me worried that White fragility is more of concern to some people than the truth.”

For us and for our friends

From left to right: poet Odysseas Elytis, composer Manos Hadjidakis, theatre director Karolos Koun, Theatro Technis 1957, rehearsals of Bertolt Brecht's "The Caucasian Chalk Circle"  © Manos Hadjudakis Archive

News that Warren Kanders resigned from Whitney Museum Board left me truly pleased. After months of protests, the owner of Safariland (a company that produces “law enforcement products” – in other words, weapons, including the tear gas used against immigrants at the US border) was forced to leave, as many people felt that making money out of producing weapons and then philanthropically investing that money in culture and the arts is an oxymoron (to say the least).

Memory that resists

A scene from the documentary The Silence of Others

A few weeks ago, I read in an article that the impasse regarding Brexit negotiations is considered, both by Remainers and Leavers, humiliating for Britain. According to one poll, 90% of the respondents agreed that the way the UK is dealing with Brexit is a national humiliation. The author of the article, Professor of Political Psychology Barry Richards, referred to an increasingly influential body of psychological theory which emphasises that “the need for dignity is basic to our psychological make up. To feel that we have been stripped of it is very threatening and destabilising.” He makes the distinction between feeling humiliated and feeling betrayed and his advice is to avoid endorsing and amplifying the sense of humiliation. He also suggests that the word “humiliation”, and others (such as “traitor”, “betrayal” or “treachery”) shouldn’t be used in the debate.

First thoughts on the National Plan of the Arts

There were two occasions for a first appreciation of the National Plan of the Arts (NPA): its public presentation, on 18 June, and the reading of the document. I'll start by sharing my thoughts on the first.

The room where the presentation took place was packed. Many colleagues, journalists, people representing private organisations that support the cultural sector and the arts. One could feel the good mood and the expectation, mixed with some distrust (“Will this be it?”). I believe that that moment of encounter and everything one felt in the air was a positive sign that the sector is made up of professionals who are still very much interested and ready to get involved in a common effort that may value, support and strengthen their work and their contribution to society.

The great privilege of public life

Poster image of "The Coat", presented in 2017 by the Grupo de Teatro da Nova in Lisbon.

The recent blackface episode at a school in northern Portugal and the kind of comments it attracted was another indicator of the worrying lack of (non-virtual) meeting spaces for dialogue. Many did not understand the racism criticism of an initiative aimed at celebrating cultural diversity (from "countries" such as Africa, China and Brazil) and ended up accusing the critics of racism and hate speech. The exchange of comments on the Facebook page Blackface Portugal is revealing of the incomprehension, and even of the ignorance, around this matter. But can we say that we were shocked or surprised? Is this not a reality known to us on which, no matter how much we feel like saying "they should have known better", we cannot turn our backs? We cannot, because it continues to influence the education, thinking and notions which big part of our society holds on this matter and several others. It is these notions that end up conditioning the freedom of many citizens and perpetuating all kinds of racism and, in some cases, violence.

Who’s welcome to your home and at your table?

To Lambrina and Sam, Eleni and Nikos
To good friends and good discussions

Last June, Sarah Huckabee Sanders, the White House Press Secretary, was asked to leave the Red Hen restaurant. The request was made by the restaurant owner. 

In mid-August, the invitation to Marine Le Pen, former French presidential candidate and leader of the National Rally political party, to attend the Web Summit in Lisbon was followed by public outcry. The invitation was eventually withdrawn.

Both incidents raised questions regarding freedom of speech; whether one can fight extremist political views and address the roots of the rise of the far-right by banning or ignoring certain viewpoints; and whether by excluding some people you don’t also become like them yourself.

How easy is it to put your children in a boat?

The fire in Mati (Greece, 2018; image taken from Facebook)

“Do you see how easily you put your children in a boat when in despair or in danger?”, someone wrote on Twitter on 26 July, when the whole of Greece was in profound shock after the tragic fire that claimed so many lives. As the personal stories of those who perished and those who survived, tried to save their loved ones or people they didn’t know at all were emerging, turning the tragedy into something less and less abstract, someone made this connection between the people who put their children in boats to be taken to safety during the fire and the refugees who attempt the perilous, often deadly, crossing of the sea. How many people made that connection? What kind of people made that connection? Would this connection ever occur to someone with a negative attitude towards refugees and migrants? Would this tweet be enough to make someone reconsider?

Guest post: "Pioneer Cities of Culture and how Istanbul changed the narrative", by Filiz Ova

World Cultural Cities (Tianfu) Symposium, Chengdu, China

I am writing this article from from Beijing, on my way back from the World Cultural Cities (Tianfu) Symposium in Chengdu, China. I am amazed by their openness, friendly hospitality and, at the same time, their urge to westernize. It reminds me very much of Turkey at the beginning of the Republic, when scholars, artists, specialists from Europe were invited to implement the principles of high culture.  Contrary to China, however, not with the aim to become a global superpower, but with the somewhat naïve intention to become a secular democratic Republic.

Discussing the decolonisation of museums in Portugal

Photo: Maria Vlachou

I love museums. I love them for what they are; I love them for what they are not, but can be; I love them for their potential. I especially love them because of the work developed by a number of colleagues around the world so that museums may adapt to new realities, remain or become relevant for people, and even reinvent themselves. I particularly love them lately because of the controversies they cause or face, pushing our thinking and practice forward.

Cultural appropriation: less gatekeepers, more critical thinkers

"La Japonaise" by Claude Monet, Museum of Fine Arts Boston (image taken from http://japaneseamericaninboston.blogspot.com)

For Nandia

My first contact with the concept of cultural appropriation happened in July 2015 because of “Kimono Wednesdays” at the Museum of Fine Arts Boston (MFA). On the occasion of the display of Claude Monet’s “La Japonaise” (a painting of the artist’s wife, surrounded by fans, wearing a blond wig and a bright red kimono), visitors were invited to put on a kimono similar to the one shown on the painting and share their photos on social media. According to the museum, this was a way of engaging with the painting. For some people, though, the activity lacked any context regarding the garment, becoming just “fun”; others criticized it for reinforcing stereotypes and exoticizing Asian Americans; for others, it was blatant racism; (read Seph Rodney’s article). 

The Museum of (my) Discoveries

Exhibition "Return - Traces of Memory", Monument odf the Discoveries, Lisbon, 2015 (Photo: Maria Vlachou)

I'm Portuguese by adoption. When I arrived in Portugal, in 1995, the only thing I knew about the history of the country had to do with the Discoveries (of sea routes and spices, taught in my country in the 7th or 8th grade). Over the years, I have been "discovering" the rest (even with regard to the Discoveries and beyond the sea routes and the spices). The story I was taught in school was, as usual, only one part.

TS Elliot, a terrible hip-hop artist

A photo of the project Contratempos in the This is PARTIS programme.

The Guardian recently wrote about a critique by poet Rebecca Watts, entitled “The cult of the noble amateur”, where she attacks the work of a cohort of young female poets considering it “the open denigration of intellectual engagement and rejection of craft”. The text resulted in a very interesting, and welcome, debate regarding the value of “high” and “popular” poetry. The answer of Scottish poet Don Patterson (winner of the TS Elliot award and publisher of two of the young poets in question) was captivating: " You don’t have to like what people do, but I think you measure it against its own ambitions. Otherwise it’s like saying TS Eliot was a terrible hip-hop artist. True, but so what.”

What Maria Matos means to me (or, why did I sign the petition)

On December 17, 2017, the newspaper Público published an interview with the Councilor of Culture of Lisbon, Catarina Vaz Pinto, where it was announced that "[the theatre] Maria Matos (MM) will have a very different programming model, with longer running periods and a greater concern in attracting audiences, in order to be profitable". The news was surprising to me, to say the least. I would say more, I remember that, as I read, I felt a kind of physical pain.

Operatic struggles

Walking around in Vienna, three or four years ago, I came across the poster of Oper Frankfurt’s “Hansel and Gretel”. Much time has passed, but I can still recall the smile and the warm feeling this poster provoked. Simple, direct, funny, informative. It was that one moment and it was about opera.

I am a native foreigner

This was my speech yesterday at the ICOM Europe Annual Conference, which took place in Bologna, Italy. The theme was "The role of local and regional museums in the building of a people's Europe". Read more

The person we need to listen to

Grada Kilomba, The Kosmos 2 (Detail) © Esra Rotthoff, courtesy of Maxim Gorki Theatre. (image taken from the website Contemporary And)

A few weeks ago, there was an artice in the newspaper Público entitled Grada Kilomba is the artist Portugal needs to listen to. Until then, I had never heard of Grada Kilomba. Last week we had the opening of two exhibitions, apparently the first two in her homeland, although Grada Kilomba has already got an intense career abroad. A fact which is "perversely coherent", according to the Público, "as getting into the work of Grada Kilomba - in her video and sound installations, in her performances, in her rehearsed readings, in her texts - is having to deal with the violent history of colonialism and post-colonialism, a history in which Portugal is deeply ingrained, but is stubbornly pretending that it has nothing to do with it."

That's mine too!

Eden Condoms, Esther Pi & Timo Waag, Spain. Shortlisted for the 2017 Rijksstudio Awards (source: Rijksmuseum website)

Should people be allowed to use images from museum collections on birthday cakes, sneakers, condoms or toilet paper? Who will protect the dignity of the objects from this 'assault'? And how about the income museums are losing by not charging for the images?

My post on the CIDOC - International Committee for Documentation blog on open access. Read here

A national tragedy: what does "Culture" have to do with it?

On Sunday morning, the news surpassed our worst nightmare. The great fire in the area of ​​Pedrógão Grande (central Portugal) had taken the lives of 19 people. Throughout the day, this number kept rising. The country was in shock.

The Maria Matos Municipal Theater in Lisbon was the first to react. Not only did it announce the cancellation of that day’s performance, as a result of the declaration of national mourning, but it also informed its followers on Facebook about possible ways to help and kept updating this information. It remained solidarious and involved.